Influences of Educational Action
Research in the Internationalisation of Educational Development. How can we
create collaborative and inclusional living educational theories at China's
Experimental Centre for Educational Action Research in Foreign Languages
Teaching?
Jack
Whitehead, Visiting Professor at China's Experimental Centre for Educational
Action Research in Foreign Languages Teaching, Guyuan, China and Lecturer in
Education of the University of Bath.
17 NOVEMBER 2004
Abstract
This self-study, visual
narrative of the growth of my educational knowledge, is focused on the
possibility of legitimating in the Academy, new values-based living standards
of educational judgement. This multi-media account begins by drawing your
attention to the use of video-clips in a process that relies on ostensive
definition in communicating the meanings of ontological values in educational
relationships. In this process the meanings of embodied values are both
clarified and transformed into living epistemological standards of judgement.
These can be used to evaluate the validity of claims to educational knowledge
that are made from within a living educational theory perspective of action
research.
Some possible
educational influences of this living educational theory perspective, in the
internationalization of educational development, are related to propositional,
dialectical and inclusional theories of human existence and social evolution.
The idea of making the possible, probable, is related to the development of collaborative
living educational theories in a range of different economic, political,
cultural, intellectual and educational contexts.
(ÔPlease be aware that the video-clips referenced in this paper
will take those with slow internet connection speeds many hours to download.
the number before .mov in some of the live urls gives an indication of the size
of the file in megabytes. the smallest one for you to try to download if you
wish is of 17 megabytes with Dean Tian Fengjun. I have included the live urls
in this text for those who have fast internet speeds and to demonstrate that
the technology now exists for multi-media accounts to contribute to the
expression, definition and communication of the meanings of embodied values in
educational relationships and their transformation into living standards of
judgement)
Introduction
On the 13th October 2004 I received
my Accreditation as Visiting Professor from President Chen of Guyuan Teachers
College and on the 16th October I presented a keynote address at the First
Annual International Conference of ChinaÕs Experimental Centre for Educational
Action Research in Foreign Language Teaching. I will refer to this simple as
the Center. This paper is intended as part of my on-going commitment to
contribute to the Centre's research programmes. The mission statement of the
Centre, which opened in December 2003 in the presence of Jean McNiff, a friend
and colleague of many years, includes a commitment to improve the educational
provision for all children in China through its principal focus on
English-language teaching in Guyuan and beyond. The importance of English in
educational provision in China now has been heightened by the use of English as
an international language in economic globalisation, by the venue of Beijing
for the Olympics in 2008, Deng Xiaoping's Open Door Policy and by emphasis on
English in the implementation of the New Curriculum in China in 2004.
A question I was asked by a
colleague in Guyuan startled me: ÔWhy are you, a Lecturer in Education for some
31 years at the University of Bath, with an international reputation for having
contributed to the world of action research with the original idea of living
educational theories, responding so positively and with such hope to the
possibility of an on-going collaborative relationship with colleagues at the
Centre and Guyuan Teachers College?Õ My response is that it is because of the
hope, intellectual curiosity and passion for education and educational research
I experienced with Dean Tian, Moira Laidlaw, Ma Jahong, Li Peidong, Ma Hong,
Liu Hui and other staff and students during my visit. It is because I
experienced a quality of inclusionality in their collaborative relationships
that I connect with the possibility of generating new forms of educational
knowledge. I am thinking of the educational knowledge in collaborative living
educational theories that can enhance the flow of values in worth-while forms
of life and that carry hope for the future of humanity. Hence the
emphasis in my title on enhancing the influence of action research in the
internationalisation of educational development.
Using visual narratives to
define meanings of embodied ontological values and transforming them into
living epistemological standards of judgement.
I want to begin by making a
creative break with traditional texts on educational research. I think this
creative break is necessary in order to communicate the educational influence
of values in educational relationships. I am thinking of the influence of
relationally dynamic, embodied values in educational relationships and their
transformation into living epistemological standards of judgment. These
standards are important for evaluating the validity of living educational
theories that can explain the educational development of individuals and social
formations. By social formations here I am meaning the social order of the
organizations in which we live and work. For example, I am part of the
University of Bath and seek to influence the education of its social formation.
In 1980 the regulations governing the social order of the University explicitly
refused to permit the questioning of examiners' judgements of research degrees
under any circumstances. By 1991, as a result of much campaigning by
organisations such as the Campaign for Academic Freedom and Democracy, the
regulations changed to permit questions to be asked on the grounds of bias,
prejudice and inadequate assessment. I am taking such changes in a social
formation to be educational in the sense that the organisation is learning to
live more fully, in the fulfilment of what I identify as educational
values.
I now want to focus your attention
on visual images of educational practice. I am doing this because I believe the
communication of meanings of living educational standards rests upon the
communication of the meanings of embodied values. I have two ways of defining
the meanings of the words I use. The first way is to define my words in terms
of other words. For example, in a philosophy class I attended we agreed to define punishment as the
intentional infliction of pain by someone in authority on someone who has
broken a rule. I think this definition is clear. It was a definition agreed
between a group of individuals while acknowledging that it was open to question
by others. My words are being defined by the meanings of other words in a
process of what is known as 'lexical' definition. The second way is to define
my words in relation to my experience in a process of 'pointing' to, where I am
experiencing something and then connecting my words to the meanings of the
experience. This process of defining meaning through pointing to expressions of
experience is what I understand by 'ostensive' definition. The reason I am
emphasising the importance of ostensive definition on the communication of
meanings with the help of visual images is that I believe the process of
communicating the meanings of our embodied values relies on this kind of
definition.
I also believe that the meanings of
embodied values can be transformed into living standards and that the process
of ostensive definition can help to show and communicate these meanings as they
emerge with the help of language in relation to visual records of
practice. The development of these new living epistemological standards
at the Centre in collaborative living theories, could rest on such ostensive
definitions of the meanings of embodied values as they are clarified in their
emergence in practice.
Through this clarification of
ostensive definitions involving language and the 'pointing' to the expression
of meaning in visual images, I am claiming that the embodied values can be
transformed into publicly communicable and living epistemological standards of
judgement.
To show you what I mean I now want
to break into this text with three video-clips. The first is of Dean Tian
Fenjgun in the opening address of the First International Annual Conference of
the Centre at the point where he is talking about the dynamic and relational
nature of human existence. Dean Tian is communicating the relational dynamic
values embodied in his relationships, as he speaks.
'Students today will be teachers tomorrow. A dean today
will be a teacher tomorrow. A president today will be an ordinary man
tomorrow.'
It is my claim that this video-clip shows the living
expression of relationally dynamic, embodied values and their transformation,
through the use of language , into
living epistemological standards of judgement. By this I mean that Dean Tian
has communicated his meanings so clearly, that they can be used to evaluate the
validity of his living educational theory as he accounts for his own learning
and educational influence.
(For those who cannot download the
clip, I will include a transcript of the clip in an Appendix)
Here is the video-clip.
http://www.jackwhitehead.com/dtdynamic17.mov
Here are some still images from
Dean Tian's address to the conference.
http://www.jackwhitehead.com/deantian.html
The second video clip is the end of
a lesson I video-taped at Guyuan Teachers College on the 15th October
2004.
I made this video clip in a Year
Three English Methodology Lesson. The clip is one minute in duration and as the
lesson ended I turned the camera off. Then I saw the teacher, Moira Laidlaw, go
to the door of the classroom and I turned the camera back on. I think this
video clip shows the expression of an embodied value of relationship that can
be transformed into a living standard of educational judgement in the creation
of a distinctive educational epistemology from the Centre. Much of the
social validity of my own responses rest in your responses. By social validity
I am following HabermasÕ (1976) ideas in his work on communication and the
evolution of society. That is, in seeking to understand each other we are
making the social validity claims of being comprehensible, of providing
evidence for our assertions, of sharing the normative background from which we
are speaking and of being authentic in what we are saying. Hence I am seeking
social validation for my own judgements when I ask: What do you see and
experience as you view the non-verbal communications from Moira Laidlaw to her
students?
I find my attention is gripped by
the expression of delight and pleasure that flows through and from Moira to her
students. I believe this to be the ontological expression of a relational flow
of cosmic life-affirming energy that I describe as a loving warmth of humanity.
By 'ontological' I am communicating my understanding of what gives meaning and
purpose to our lives in the face of the certainty of death.
I also believe that such embodied
expressions of our ontological values can be transformed into the living
epistemological standards of critical judgement. I am thinking here of the
critical judgements we use in accounting for our lives and in evaluating the
validity of our claims to know our educational influences in what we are doing.
I think this process of transformation is well understood in the living theory
doctoral theses at:
http://www.actionresearch.net/living.shtml
In each thesis the individual
action researcher has clarified the meanings of their embodied ontological
values in the course of their emergence through their practice. This
clarification includes both ostensive and lexical definitions of the kind I
described above. In the course of the clarification and communication the experience
and meanings of the embodied values can be transformed into the living
epistemological standards that can be used to evaluate the validity of a claim
to know. For example, the meaning of an embodied value, 'loving
warmth of humanity', can be transformed, through its clarification, in a
process of educational action research, into the kind of living epistemological
standards of judgement that distinguish the educational influence of action
researchers in the Centre in the internationalisation of educational
development. If you have access to the technology to view this clip you can access it
with the free download Quicktime, at:
http://www.jackwhitehead.com/mlendSorenson.mov
If you haven't the technology to
play the clip you may be able to view some of the still images I took from the
video of the class and the ending at:
http://www.jackwhitehead.com/moira151004/moira151004.html
In coming to a shared understanding
of a living epistemological standard of judgement it will be important to
communicate, share and question each otherÕs interpretations. For example
the meanings of the expressions flowing through and from Moira Laidlaw to her
students are open to question. I am thinking of questions that focus on
possible differences in meanings in the language I use in my claim that the
clip shows the flow of a life affirming energy that I describe as 'loving
warmth of humanityÕ and Moira's own commentary on the still images uses a
different language and includes:
Middle picture, middle row, I
remember that moment, Jack, when the boy turned and smiled. I said good night
to him specially, because during the lesson he had spoken and he's shy. He was
so pleased and got that I was singling him out. That's why, I believe, he
turned and smiled at me and with me. it was a lovely moment. One of those
priceless, almost instantly-gone moments, which are not rare but they are infinitely
precious, because they are
contact. I didn't turn the spotlight on him much and had already turned
my gaze to the next student, but I knew he was there, and felt his smile. I
really did. It reminds me of that anonymous poem saying that once the teacher's
work is done, she turns with pride and fulfilment to the next student. Yes, I
can really relate to that. ItÕs not personal and yet it is felt, I believe, as
intensely personal, because it captures (I think) something of life itself and
channels and focuses it. It's incredibly powerful precisely because it is the
Life force. We all have it and recognise it. Healthy people turn towards it.
Unhealthy people turn away. Look at those pictures, Jack. How healthy these
people are!' ( Laidlaw – e-mail, 2 November, 2004)
I think I am really
beginning to see what you mean about your insights about the visual. Not being
a naturally visual person myself, it's genuinely harder for me to grasp the
significance of the visual...The photos themselves are powerful. I like in
particular, the way the last one, with the girl at the door, shows what I
interpret as being my desire to connect with HER and her values and her
uniqueness. It's a look I saw from Zhang Jiangwei last night - that overriding
sense of the other, and not
oneself as the focus. The dynamic between us perhaps, something transcending
ego and reaching into community.' (Laidlaw – e-mail, 2 November, 2004)
I am connecting this 'look' of the
teacher with Fukuyama's point that:
Human beings seek recognition of
their own worth, or of the people, things, or principles that they invest with
worth. The desire for recognition, and the accompanying emotions of anger,
shame and pride, are parts of the human personality critical to political life.
According to Hegel, they are what drives the whole historical process. (Fukuyama, 1992, p.
xvii)
By focusing attention on a 1 minute
video-clip of a class with one teacher I do not want to give the impression
that other teachers and students at Guyuan Teachers' College were not
expressing their embodied knowledge and values in inclusional educational
relationships that expressed both the recognition of the uniqueness of each
individual and the recognition of the value of the collective community. I have
video tapes of classes with Ma Hong and Liu Hui and more video-clips of the
address by Dean Tian that carry to me similar embodied knowledges and values.
You can access still images of the
classes with Ma Hong and Liu Hui that I think show their expression of their
own life-affirming energy and pleasure of being with their classes at:
http://www.jackwhitehead.com/mahong/mahong.html
http://www.jackwhitehead.com/liuhui/liuhui.html
The following clip of a student in
Liu Hui's class emphasises the importance given by staff at Guyuan Teachers
College of enabling the students' voices to be heard.
http://www.jackwhitehead.com/luihuipup25.mov
The following clip shows Liu Hui at
the end of the lesson continuing to express an embodied flow of life-affirming
energy, together with a clear communication of the tasks she wants her students
to carry out to enhance the quality of their English.
http://www.jackwhitehead.com/luithuiendqt30.mov
The following clip shows Ma Hong
engaged in responding to her students as they work in groups.
http://www.jackwhitehead.com/mahonggroups41.mov
By focusing attention on bringing
forth, through the text, a visual record of the expression of embodied values
and knowledge, I want to emphasise that this is a creative and critical break
with traditional scholarship. I think multimedia accounts will be crucial for
the development of a new epistemology for the new scholarship (Schon, 1995) at
the Centre. When I say 'new epistemology' I am thinking of a distinctive
contribution to educational knowledge being made by researchers associated with
Centre who are researching the units of appraisal, the standards of judgement
and the logics in claims to educational knowledge that are made from within a
living educational theory perspective in educational action research. I will
return to these points below to further clarify my meanings. To help with the
communication of the significance for the development of a new epistemology of
units of appraisal, standards of judgement and logics, I will again ask you to
bring forth, through this text, a video-clip of a doctoral supervision session
with Jackie Delong, a Superintendent of Schools in the Grand Erie District
School Board of Ontario. Jackie was awarded her doctorate from the University
of Bath in 2002 and you can access her Ph.D. at:
http://www.actionresearch.net/delong.shtml
I am including this clip because I
want to be seen to be engaged in my own self-study as well as showing that I
value 'spectator' theories of the kind I draw on below. Jackie Delong's thesis
draws attention to the unit of appraisal in the creation of living educational
theories and a new epistemology for the new scholarship. The unit of appraisal
is the individual's account of their own learning as they ask, research and
answer questions of the kind, 'How do I improve what I am doing?' There is
still much work to be done in developing the unit of appraisal for a
collaborative living educational theory in which the unit of appraisal is a
collaborative living theory being created through enquiries of the kind, 'How
do we improve what we are doing?'
Here is the brief video clip of the
supervision session with Jackie Delong:
http://www.actionresearch.net/multimedia/jimenomov/ajwjdwis.mov
(Be aware - this took me 1hour 15
minutes to download – just leaving it downloading - using a broadband
connection external to the University)
In this doctoral supervision
meeting with Jackie Delong I am responding to a draft abstract of her thesis in
what I take to be an engaged and appreciative response (D'Arcy, 1998) to her
writings. Forty Five seconds into the clip there is the expression of
life-affirming energy through humour as Jackie points out that I used the word
wisdom in relation to another student and didn't appear to be using this in
relation to her own work! My purpose in showing this clip is to emphasise the importance
of expressing, communicating and transforming such embodied ontological values,
that flow with hope, meaning and purpose, into living and communicable,
epistemological standards of judgement. I am using 'ontological values' in the
sense of the embodied values that I consciously affirm as giving hope, meaning
and purpose to my life. There is not the space here to give a more detailed
analysis of the collaborative self-study grounded in an analysis of our
educational relationships but this is available (Whitehead & Delong, 2003)
I also want to acknowledge a
mystery at the heart of my existence and life-affirming ontological values. The
mystery is that I do not understand the grounds of the flow of life-affirming
energy that I experience and which motivates me to act and to ask, research and
answer questions of the kind, ÔHow do I improve what I am doing?' However, what
I can do is ostensively to define my expression of this life-affirming energy
and affirm my awareness of the hope I feel with the expression of this energy.
I believe the Chinese expression of such energy is referred to as Qi. I recall
that my most intense experience of the cosmic flow of this energy was at the
age of 23 when, on a sunny day in a park in Newcastle, England, I felt
part of this flow. I experience this flow of energy as life-affirming and feel
this flow through the relationships and visual images on the video-clips above
with Dean Tian Fengjun, Moira Laidlaw, Ma Hong, Liu Rui and Jackie Delong. I do
not comprehend the source of this energy, but I affirm its significance in my
feelings of hope that life is worth-while and purposeful.
When I think of the purpose I give
to my life, I think there is much less of a mystery here because I am aware of
making choices related to the meaning and purpose I give to my life. I owe some
of my ability of articulate these conscious choices to the work of Erich Fromm,
when in the Fear of Freedom (1941) he explained that those human beings who can
face the truth without panic will realise that there is no purpose to life
other than that which they give to their lives through their own loving
relationships and productive work. In this paper I am focusing on my productive
work in education, with the recognition that what I do is influenced greatly by
the fact that I love what I do. Sometimes, love and other passions can help to
motivate me to act. Sometimes I need to be careful that my passions do not get
in the way of careful reflection on my assumptions and possible mistakes. Hence
I now want to be as open and as clear as I can about my assumptions so that you
can help me with my enquiries by affirming what you agree with me or showing me
where I might be mistaken in my productive life.
The way I see my productive life in
education is influenced by cultural, political, economic and scholarly
assumptions and biases. For example my life has been influenced by my being a
white, middle class male, who has worked for most of his productive life as a
Lecturer in Education at the University of Bath in England. Given such biases,
here is what I am taking to be a fundamental assumption in the choices I have
made. I am assuming that what makes my productive life in education so
worthwhile is my educational influence in the learning of my students, myself,
my peers and our social formations. I have chosen to focus my influence on the
development of accounts of educational influence in learning that can be
accredited by Universities as contributions to educational knowledge. As
a knowledge-creator myself I came to the University of Bath in 1973 with the
primary aim of contributing to the reconstruction of educational theory. I
wanted to see a reconstruction in educational theory because it seemed to me
that the then dominant view of educational theory was mistaken. The
dominant view was that educational theory was constituted by the philosophy,
psychology, sociology and history of education. I thought that this view was
mistaken because when I applied the explanations from these disciplines, either
separately or in any combination, to an explanation of my own educational
influence in my own learning or in the learning of my students, there was
always something vital missing in terms of the influence of the expression of
my own embodied values in my educational relationships.
Because of what I perceived as a
fundamental limitation in this view of educational theory, I came to the
University of Bath to explore the possibility that individuals could create
their own educational theories in the explanations that they constructed for
their own learning in educational enquiries of the kind, 'How do I improve what
I am doing?' If you would like to follow the development of my research
programme you can access my writings from 1976-2004 at http://www.actionresearch/writings.shtml
. The initial report which can act as the benchmark for evaluating the
growth of my educational knowledge is the 1976 report on 'Improving Learning
for 11-14 Year Olds in Mixed Ability Science Groups' (Whitehead, 1976) at:
http://www.actionresearch.net/writings/ilmagall.pdf
You can also access what I think is
my most widely read paper on living educational theory on Creating Living
Educational Theories from Questions of the Kind, 'How do I improve my
practice?', from:
http://www.actionresearch.net/writings/livtheory.html
In evaluating the growth of my
educational knowledge I want to emphasise the importance of relationships in
conversations with others and their ideas. For illustration consider my
relationship, conversations and shared publications with Jean McNiff (2004) as
described by Jean in the booklet to celebrate our 21 years of friendship and
working together at:
http://www.jeanmcniff.com/booklet1.html
Without JeanÕs originality of mind,
critical judgement and passion for writing (see http://www.jeanmcniff.com) I know that my
own ideas would not have developed in the way that they have or been
communicated as widely or as well. Without the ideas of others to enrich my own
I would not have been enabled to extend the cognitive range and concerns in my
educational development.
Much of my belief that I am living
a productive life is based on the assumption that the creation and sharing of
each others' living educational theories will enhance the flow of values that
carry hope for the future of humanity as well as enhancing the flow of
life-affirming energy, hope and pleasure through being the creator of a living
educational theory. What I am meaning by this is that I think the stories that
we tell each other that connect with what we feel most deeply about in life,
carry the hope that I associate with the future of humanity. The stories need
not be complex. Indeed much social cohesion and hope is carried through the
stories we tell each other about our everyday experiences with our families,
friends, colleagues and other members of our communities.
The stories I have in mind from
educational action researchers can be clearly distinguished as research because
their units of appraisal, their standards of judgement and their logics can be
identified in the contributions the stories are making to the knowledge-base of
education.
Units of appraisal, standards of
judgement and logics
The units of appraisal are
important in knowledge-creation and testing because we need to be clear what it
is that we are judging.
Because action researchers in living educational theory accounts study
their own learning in enquiries of the kind, How do I improve what I am
doing?/How do we improve what we are doing?, the units of appraisal are easy to
see. They are the individual and collective accounts of learning. You can see
these units of appraisal in the accounts of practitioner-researchers at:
http://www.actionresearch.net/mastermod.shtml
The standards of judgement are more
difficult to see, because they are part of the clarification of embodied values
which occurs through the practice of the action enquiry itself. In my book on
the growth of educational knowledge (Whitehead, 1993 - accessible at http://www.actionresearch.net/writings/jwgek93.htm)
I clarified the meanings of my ontological values, including academic freedom,
authenticity, truth and productive life in the course of their emergence in
practice. The process of clarifying and communicating the meaning of embodied
values transforms them into living epistemological standards of judgement that
can be used to evaluate the validity of a contribution to educational
knowledge.
I want to emphasise the importance
of expressing the meanings of the ontological values that human beings use to
give meaning and purpose to their existence. These could be particularly
important in the creation of a distinctive epistemological contribution to
educational research by colleagues in the Centre. I am thinking
particularly of the development of relationally dynamic, epistemological
standards of judgement. For example, in the video-clip of Dean Tian you will
hear him emphasise the importance of the dynamic and relational nature of human
existence. An original contribution to educational knowledge could be
made by Dean Tian and his colleagues at the Centre, by bringing into public
knowledge, dynamic and relational standards of judgement. I think that such a
research programme is consistent with current views on the need to develop
inclusional forms of relational dynamic awareness of boundaries and space
(Rayner, 2004) and supports the commitment to collaborative ways of working and
researching in the Centre.
Working within the epistemologies
of living educational theories with their inclusional and collaborative values
means that action researchers should clarify, through their accounts of their
learnings, the meanings of the embodied values they use to give meaning and
purpose to their lives. These include the economic values that can be related
to a labour theory of value. I will write more about this below. What
distinguishes this process of learning as research-based is that the action
researcher consciously transforms her or his ontological values, in the process
of their clarification, into epistemological standards. I am thinking here of
the standards we use to evaluate the validity of our claims to know our own
learning and educational influence in the learning of others and in the
education of the social formations in which we live and work. In producing the
accounts which contain such claims to know our learning it is important to
recognise the importance of producing a comprehensible narrative, in the sense
that the logic of the narrative can be understood by a reader.
Logic is at the heart of
epistemology. It is the form that reason takes in understanding the real as
rational. In saying this I know that I need to say more about my meaning of
rational. I am meaning rational in the sense that something is comprehensible.
Without some kind of logical form I find it difficult to understand how a
communication from one person to another could be comprehended. I do not want
to be misunderstood in the meaning I am giving to 'rational'. I am including
the logics of the flow of life-affirming energies with their associated
affective, psychological and sociological processes. From what I have said I
hope my use of 'rational' appeals strongly to women's ways of knowing with
their emphasis on relationally dynamic, caring and compassionate values
(Hartog, 2004; Naidoo, 2004; Farren, 2004). I recognize that there are those who believe that ÔwomenÕs
ways of knowingÕ represents a gendered perspective that denies the inclusive
principle that ÔwomenÕs ways of knowingÕ is supposed to establish. I am simply
affirming here that I feel included within HartogÕs (2004) creative and
critical evaluation of ÔwomenÕs ways of knowingÕ.
I am aware of using three very
different logics in my living theory approach to educational research.
The first is associated with
Aristotelean Logic which claims to eliminate contradictions between statements
in ÔcorrectÕ thought. Perhaps the clearest expression of this Logic is in
Popper's analysis of 'What is dialectic' in which he uses Laws of Logic
Inference from the work of Aristotle to claim that dialectical forms of
theorising, because they contain contradictions, are entirely useless as theories
and without foundation (Popper, 1963, pp. 316-317). I use propositional logic
in my comprehension of the meanings of most present day theorists whose
theories conform to this logic.
The second is the dialectical logic
I associate with Socrates and The Phaedrus with its embrace of the experience
of living contradictions in coming to know. My understanding of dialectical
logic was enhanced by Ilyenkov's thinking (1977) with his question, 'If an
object exists as a living contradiction what must the thought be (ie; statement
about the object) that expresses it?' This question, and Ilyenkov's lack of an
answer before he died, focused my attention on the question as to whether or
not his decision to 'Write Logic' rather than 'Living Logic' might have limited
the possibilities for answering his question. I am suggesting that the
relatively wide availability of digital technologies, with their capacity to
integrate visual records of living relationships in explanations of educational
influence, offer new possibilities for understanding how to engage in
dialectical or living theorising with within? a living logic of educational
enquiry grounded in the experience of living contradictions.
The third is the inclusional logic
of love (Lohr, 2004). Moira Laidlaw describes this above as 'a turning towards
the light, harnessing it and recreating it in generative ways. I call that
love.' I see and feel
Moira's expression of her love for her students, education and life in the
above video-clip at the end of the lesson.
In this paper, with its opportunity
to access visual records of the educational relationships in classrooms, I am
emphasising the importance of
making a break with text that is structured solely through the logics of
propositional and dialectical discourses in order to participate in an
inclusional and collaborative educational discourse. I think that I have shown
above, with the help of the video-clips above, the importance of ostensive definition in communicating the
meanings of inclusional educational relationships.
I think I have also shown that an
analytic commentary can be connected, through ostensive definition , to these
visual records. For example, when Moira Laidlaw comments, 'It's a look I saw
from Zhang Jiangwei last night - that overriding sense of the other, and not
oneself as the focus. The dynamic between us perhaps, something transcending
ego and reaching into community', she is pointing to the expression of a dynamic,
inclusional educational relationship, that is intimately related to her
embodied, ontological values. It is my claim that such commentaries can
become living educational theories as explanations for learning which integrate
insights from propositional theories as such ontological values are transformed
into epistemological standards of judgement. By connecting the meanings of such
units of appraisal with living standards of judgement and logics I am claiming
that they are contributing to a new epistemology for the new scholarship in the
following contexts.
Political, economic, cultural
and educational contexts
The political, economic, cultural
and educational contexts of the Centre are related dynamically to their
connections with China's politics, economics and culture and other
international influences. In saying this I am identifying with the five
principles of peaceful coexistence for international order identified by
Premier Zhou Enlai in 1953 and supported by the present Chinese Government. I
am thinking here of the five principles of mutual respect for sovereignty and
territorial integrity, mutual non-aggression, mutual non-interference in each
other's internal affairs, equality and mutual benefit and peaceful coexistence.
In 1988, Deng Xiaoping explicitly pointed out that it was imperative to build
both a new international economic order and a new international political
order, with the aim of putting an end to hegemony and carrying out the five
principles of peaceful coexistence (Ministry of Foreign Affairs, 2000).
As I write these words I am aware
of the feeling of being a living contradiction in identifying myself with these
principles of international order. As an Englishman, a member of the Labour
Party and a Labour voter, I am a living contradiction in the sense of holding
these values of international order and at the same time recognising that my
government was misled by our Prime Minister Tony Blair, on the 18th March 2003,
into believing that Iraq possessed weapons of mass destruction that threatened
Britain.
When the inspectors left in
1998, they left unaccounted for: 10,000 litres of anthrax; a far reaching VX
nerve agent programme; up to 6,500 chemical munitions; at least 80 tonnes of
mustard gas, possibly more than ten times that amount; unquantifiable amounts
of sarin, botulinum toxin and a host of other biological poisons; an entire
Scud missile programme.
We are now seriously asked
to accept that in the last few years, contrary to all history, contrary to all
intelligence, he decided unilaterally to destroy the weapons. Such a claim is
palpably absurd. (Blair, 2003)
The illegal invasion of Iraq was
premised on the falsehood of Iraq's possession of Weapons of Mass Destruction
that threatened Britain. The invasion violates the above five principles
of international order. I make this point about existing as a living
contradiction because of the importance of recognising oneself as such a
contradiction in a living educational theory approach to action research. In
creating our own living educational theories we offer explanatory accounts of
our own learning, of our educational influences with each other, in our
students' learning and for our influence in the education of our social
formations. I also make this point to emphasise how much I value the academic
freedom to voice such criticisms as I demonstrated in The Growth of Educational
Knowledge (Whitehead, 1993). I wrote to President Bush and Prime Minister Blair
urging them to give the weapons inspectors more time before invading Iraq. This
act of writing was insignificant in relation to the power and vested interests
mobilised for the invasion. The significance of my experience of this violation
in relation to my own educational theorising has been to move me more
explicitly towards the development of postcolonial living educational theories
(Whitehead, 2004; Murray, 2004) and towards enhancing their influence in the
internationalisation of educational development.
In writing this paper I am also
taking account of the political, economic, cultural and educational
implications of the ideas expressed by Wen Jiabao (2004) in his capacity as
Premier of the State Council, at a reception celebrating the 55th anniversary
of the founding of the People's Republic of China when he said that China is a
developing country with 1.3 billion people and which will remain in the primary
stage of socialism for a long time. Wen Jiabao believes that China must follow
the path of independently building socialism with Chinese characteristics under
the firm leadership of the Chinese Communist Party, basing itself on its own
national conditions and getting along with the trends of development in the
world. He says that the Communist Party of China is a Marxist party that has
weathered numerous tests and kept abreast of the times while enhancing and
improving the leadership of the Party is the fundamental guarantee for a
successful building of socialism with Chinese characteristics. Here are some
extracts from his speech that focus on the political, economic, cultural and
educational contexts of China:
We must always take economic
development as our central task and try to solve the problems we face through
development. We need to come up with new ideas on development (p.3)É..We must
open still wider to the outside world, adapt better to the changing world of
economic globalization and technological revolution, and draw on all the useful
achievements of human civilizations. A country, or a people, will make progress
only when it is an open one (p.4)É..We must promote cultural development. Our
culture is the symbol of our national spirit. Its power is deeply rooted in our
national vitality, creativity and togetherness. We must grasp the trend of
advanced culture, vigorously carry forward and promote the national spirit,
develop education, science and technology, enhance the moral and ethical
building of the population, add new splendor to the Chinese culture, and
inspire our people with a powerful motivation and intellectual support as they
march into the future. (p. 5).....We must carry out the fight against
corruption in a more intensive manner and severely punish those guilty of
corruption. We must address both the symptoms and the root causes of
corruption, and take a comprehensive approach to prevent the problem from
happening (pp.5-6)É..We must consolidate and expand the unity of all our ethnic
groupsÉÉ We must strengthen our ethnic unity (p.6)
Because of the economic, political,
cultural and educational differences between the workplaces of the University
of Bath and Guyuan Teachers' College I want to clarify some of my assumptions
and biases – the ones I am aware of, and on which I think rests the
validity of ideas in this paper. I am aware that an understanding of the
significance of the following ideas may only appeal to those readers who have a
background in ideas from dialectical materialist thinking and who see the
significance of the interconnecting relationships in educational enquiries in
explorations of the influence of action research in the internationalisation of
educational development. I am hoping that I communicate below both the
scholarly significance of ideas from propositional theories for my own
educational development and for their connection to my present enquiry.
My economic, political,
cultural, educational and theoretical assumptions and biases
In my visit to the Centre in
October 2004, I felt that I was invited to participate in an inclusive culture
of community of the kind that Habermas describes in terms of an inclusive
community and communicative action:
But how can the transition to a
post-traditional morality as such be justified? Traditionally established
obligations rooted in communicative action do not of themselves reach beyond
the limits of the family, the tribe, the city, or the nation. However, the
reflexive form of communicative action behaves differently: argumentation of
its very nature points beyond all particular forms of life... the practice of
deliberation is extended to an inclusive community that does not in principle
exclude any subject capable of speech and action who can make relevant
contributions. ÉThe bottom line is that the participants have all already
entered into the cooperative enterprise of rational discourse. (Habermas 2002,
pp 40-41)
I felt that I was being invited to
share in a process of learning in Guyuan, from our research, in a way that is
consistent with Habermas' points about the importance, for the evolution of
society and the development of an inclusive community, of focusing on learning processes. He makes
this point towards the end of his monumental text on The Theory of
Communicative Action:
... I have attempted to free
historical materialism from its philosophical ballast. Two abstractions are
required for this: I) abstracting the development of the cognitive structures
from the historical dynamic of events, and ii) abstracting the evolution of
society from the historical concretion of forms of life. Both help in getting
beyond the confusion of basic categories to which the philosophy of history
owes its existence.
A theory developed in this way
can no longer start by examining concrete ideals immanent in traditional forms
of life. It must orient itself to the range of learning processes that is
opened up at a given time by a historically attained level of learning. It must
refrain from critically evaluating and normatively ordering totalities, forms
of life and cultures, and life-contexts and epochs as a whole. And yet it can
take up some of the intentions for which the interdisciplinary research program
of earlier critical theory remains instructive.
Coming at the end of a
complicated study of the main features of a theory of communicative action,
this suggestion cannot count even as a 'promissory note.' It is less a promise
than a conjecture.' (Habermas, 1987, p. 383)
I also feel that the inclusional
values I experienced at Guyuan resonate strongly with the powerful conclusion
to Skidmore's text on inclusion as he analyses the dynamics of school
improvement:
Marx's dictum that, in a truly
democratic society, 'the free development of each is the condition of the free
development of all' (Marx and Engels 1848/1965: 105) could serve as a useful
guiding principle for the struggle to create a unified system of comprehensive
education, reminding us that the end of education is not to reduce human difference
but to allow individuality to flower. However, the socio-cultural theory of
mind suggests that a dialectical inversion of Marx's formation is also
necessary. The work of Vygotsky and his followers suggests that the growth of
the individual personality depends on our experience of meaningful social
interaction with others as participants in a common culture. From this point of
view, institutionalized patterns of selection between schools, and of
differentiation within them, impoverish and distort the individual development
of every student, for they diminish our understanding of human difference.
Participation in a diverse learning community is a prerequisite for the growth
of each individual's subjectivity in all its richness; the combined development
of all is the condition for the full development of each. (Skidmore,
2003, p. 127)
So, in terms of my cultural
assumptions and biases, I think that it will be possible, with colleagues at
Guyuan, to develop an inclusive approach to the internationalisation of
educational development through the development of a collaborative and
communicative living theory approach to educational action research.
But what of the apparent
differences in politics and economics between China and the UK and my
assumptions and biases on these matters which prevent the development of a full
mutuality of relationship? It would help in the development of this mutuality
if you help me to reduce my biases in an inclusional process that will enable
me to come closer to the people I wish to work with in China. China is led by a
Communist Party - an avowedly Marxist Party. The social order within which I
work at the University of Bath is held within Britain's social economy with its
emphasis on the market economics of capitalist social formations in the
policies of the present Labour Government. The way I make relational sense of
these differences is with the help of Amartya Sen's economic theory of human
capability. I see that Sen's theory of human capability extends economic
theories of human capital and could be a valid response to the need for new
ideas on development highlighted by Wen Jiabao (2004, p3).
The writings of Sen (1999), winner
of the 1998 Nobel Prize in Economic Science, have helped me to articulate the
assumptions of my economic theory as consistent with his economic theory of
human capability. He distinguishes his economic theory of human capability from
theories of human capital. As he says, in contemporary economic analysis the
emphasis has, to a considerable extent, shifted from seeing capital
accumulation in primarily physical terms to viewing it as a process in which
the productive quality of human beings is integrally involved. He gives the
example that, through education, learning, and skill formation, people can become
much more productive over time, and this contributes greatly to the process of
economic expansion. Through the emphasis on learning English, which is an
international language, the Centre has these connections to the economy. Yet,
for me it is the human potential here in Guyuan, in relation to the
geographical and material conditions, which render Guyuan so rich in humanity
and full of hope. It is because of the importance of SenÕs focus on human
capability that I find it so attractive.
According to Sen's economic theory,
as a person becomes more efficient in commodity production, through education,
then this is clearly an enhancement of human capital. This can add to the value
of production in the economy and also to the income of the person who has been
educated. In distinguishing his theory of human capability from a theory of
human capital he points out that with the same level of income, a person may
benefit from education, in reading, communicating, arguing, in being able to
choose in a more informed way, in being taken more seriously by others and so
on. Hence, says Sen, the benefits of education exceed its role as human capital
in commodity production. His broader human-capability perspective notes and
values these additional roles as well. In Sen's view the two perspectives are,
thus, closely related but distinct.
For Sen there is a crucial
valuational difference between the human capital should this focus and the
concentration on human capabilities. It is a difference he relates to the
distinction between means and ends. He says that the acknowledgment of the role
of human qualities in promoting and sustaining economic growth - momentous as
it is - tells us nothing about why economic growth is sought in the first
place. While Guyuan is one of the smallest and minimally resourced cities in
China I witnessed an energy of initiative, hope and passion for education that
can answer the question as to why economic growth is being sought to enhance
the well-being of all.
Sen believes that by focusing on
the expansion of human freedom to live the kind of lives that people have
reason to value, then the role of economic growth in expanding these
opportunities has to be integrated into that more foundational understanding of
the process of development as the expansion of human capability to lead more
worthwhile and more free lives.
He says that this distinction has a
significant practical bearing on public policy:
While economic prosperity helps
people to have wider options and to lead more fulfilling lives, so do more
education, better health care, finer medical attention, and other factors that
causally influence the effective freedoms that people actually enjoy. These
"social developments" must directly count as
"developmental," since they help us to lead longer, freer and more
fruitful lives, in addition to the role they have in promoting productivity or
economic growth or individual incomes. The use of the concept of "human
capital," which concentrates only on one part of the picture (an important
part, related to broadening the account of "productive resources"),
is certainly an enriching move. But it does need supplementation. This is
because human beings are not merely means of production, but also the end of
the exercise' (Sen 1999, pp. 295-296)
Sen believes that despite the
usefulness of the concept of human capital, it is important to see human beings
in a broader perspective by going beyond the notion of human capital, after acknowledging its relevance and
reach. He stresses that the broadening that is needed is additional and
inclusive, rather than, in any sense, an alternative to the "human capital"
perspective.
In looking for a fuller
understanding of the role of human capabilities, Sen says that we have to take
note of:
i) their direct relevance to the
well-being and freedom of people;
ii) their indirect role through
influencing social change; and
iii) their indirect role through
influencing economic production. (Sen, 1999, p. 296)
He believes that the relevance of
the capability perspective incorporates each of these contributions and says
that in contrast, in the standard literature human capital is seen primarily in
terms of the third of the three roles. Even with their clear overlap of
coverage he claims there is a strong need to go well beyond that rather limited
and circumscribed role of human capital in understanding development as
freedom.
The economic assumptions and biases
in my living theory approach to educational action research are consistent with
Sen's economic theory of human capability. I am thinking here of the
distinction he draws between theories of human capital and a theory of human
capability and the need to go well beyond a theory of human capital in
understanding development as freedom. Sen's understanding of development as
freedom is con sistent with many of the action research accounts from Guyuan.
See for example Ling Yiwen's (2004) account of her enquiry, 'How can I improve
the students' self-confidence in classroom activities in order to enhance their
learning?' , where she says:
How do we understand the
centrality of the idea of freedom, which is related to each human-being's
innate character? I know from this research, we shouldn't bind it up, shackle
this freedom to our insights. In this way, creativity, interests, initiative
and imagination are stymied which results in hindering the improvement of
learning, the development of society, and the development of human beings. The
only thing we can do is to make full use of this human creativity and enable it
to benefit human beings.
(Retrieved 11 November 2004 from http://www.actionresearch.net//moira/Ling%20Yiwen.htm)
I now want to consider the
political assumptions and biases that I am aware of in my writings. I want to
emphasise the importance of this awareness because there will be others of
which I am unaware. You may be able to see some of these that will help me not
to persist in error. I also have evidence that I have a tendency to lose the
attention of those I am seeking to communicate with because I become too
preoccupied with the complex abstractions in my language, rather than the
pedagogy of my communications!
Respondents to a previous draft of
this paper tell me that I must take particular care to keep my readers in mind
as I communicate the next set of ideas related to my dialectics. My reason for
including the following points in this paper is that the study of dialectics by
colleagues at Guyuan is an important part of the growth of their educational
knowledge and in their scholarship of educational enquiry. In the development
of collaborative and inclusional living educational theories in Guyuan I
believe that it will be necessary to engage with propositional and dialectical
theories of development. I am conscious that understanding what follows is
likely to require more than an introduction to dialectics.
In writing this paper as a
visiting professor of Guyuan Teachers College in China I am most aware of the
influence of Marxist Theory in the Leadership of the Communist Party and I want
to be as explicit as I can about the influences of Marxist Theory in my own
research while acknowledging that I am a member of the Labour Party in Britain,
not the Communist Party. As I have already emphasised, but I think it bears
repeating, I want to do this so that my own biases and other errors in my
assumptions may be easier to detect and correct. I included the following ideas
in my doctoral thesis (Whitehead, 1999 http://www.actionresearch.net/jack.shtml
).
The two greatest influences in my
understanding of dialectical materialism are Ilyenkov's (1977) Dialectical
Logic
and Seve's (1978) Man in Marxist Theory and the psychology of personality. I have already pointed
to my belief in the importance of living logics in answering Ilyenkov's
question, 'If an object exists as a living contradiction, what must the thought
be that expresses it?' Ilyenkov's problem was that thoughts are expressed in
statements and the law of contradiction prevents two mutually exclusive
statements from being seen as true simultaneously. I have also explained what I perceive
as a limitation in Ilyenkov's ideas in believing that such a question can be answered
by 'Writing Logic'. My own research can be understood as an exploration of the
possibility that the question can be answered in 'Living Logics'. In this
exploration I also draw on Kosok's (1976) insight on the process of
systematizing and linearizing a non-linear dialectical process in studies of
development and change (Whitehead, 1999).
Seve's writings on dialectical
materialism influenced me through my fascination with the following
distinctions between the meanings of concepts when understood dialectically and
when they are understood from within propositional forms of abstraction:
According to Seve (1978), the task
of conceptual thought is to express the logic of the essential processes
through which the development of the object is brought about. Doing which , he
says, the concepts absolutely do not tell us how the singular concrete is in
general but in general how the singular concrete is produced. He says that in
this way the essence can then be reached in its concrete reality, the singular
grasped in the generality of the concept.
The importance for me in moving
from the view that a concept such as ÔpersonÕ could hold the meanings of the
singular 'I' was highlighted in my earlier studies of philosophy where the 'I'
in questions of the kind, 'What ought I to do?' immediately focused on the
concept ÔpersonÕ and eliminated the content of any particular 'I' from the
discourse! In other words the concept 'person' served to eliminate attention
from taking seriously the content-in-itself of the particular 'I' of a concrete
individual asking questions of the kind, 'How do I improve what I am doing?'
The crucial distinction I
accept from Seve is where he says that, in dialectical forms of abstraction, as
distinct from propositional forms of abstraction, the essence is not what
appears common to the object and to others which are compared to it. It is the
necessary internal movement of the object grasped in itself. The generality of
the concept is not constituted by eliminating the singular but by raising the
singular to the level of its internal logic (i.e. it constitutes the 'specific
logic of the specific object') (Seve, 1978, p. 265). I also see the living
logics in the construction of living educational theories by individuals, in
these terms. Perhaps in these
terms the living educational theories of individuals can raise the singular to
the level of its internal logic and constitute the specific logic of the
specific object.
I distinguish my materialist use of
the term 'concept' from its purely linguistic use by contrasting Ôhaving a
conceptÕ in the linguistic sense with Ôbeing a conceptÕ in a materialist sense.
As Peters and Hirst (1970) say, in the linguistic sense we can look upon
understanding what it is to have a concept in the sense of grasping a principle
and the ability to use words correctly. In my materialist view, understanding
what it is to be a concept involves a reflection upon the process through which
one's own concrete singularity is being produced and the struggle to live a good
and productive life. In other words we can contrast:
á ÔHaving a conceptÕ with
ÔBeing a conceptÕ.
á Grasping a principle
with a reflection upon the process through which one's own concrete singularity
is being produced.
á The ability to use words
correctly with the struggle to live a good and productive life.
The point about my dialectical view
of 'I' and 'We' as materialist concepts is that I am attempting to show how in
general the concrete singular is produced in enquiries of the kind, 'How do I
improve what I am doing?' while at the same time contributing to the education
of social formations through the creation of collaborative living educational
theories with 'We' questions of the kind, 'How do we improve what we are
doing?' I am not accepting Hegel's point that 'I' is the existence of a wholly
abstract universality, a principle of abstract freedom. I am taking 'I' to be a
concrete singular, which is also a principle of concrete freedom. In this I
think that I am being consistent with Marx's inversion of Hegel's dialectic and
Sen's ideas on development as freedom.
I would also distinguish my
materialist 'I' from the 'I' of Hegel at the point where Hegel says;
'And when the individual 'I', or
in other words personality is under discussion (of a personality in its own
nature universal) such a personality is a thought and falls within the province
of thought only.'
When I use 'I', I am using the word
to mean my personality, in the sense of myself, as a singular concrete person
with actual corporeal existence as a thinking body.
I am raising the issue of 'I'
as a materialist concept, as a problem to be worked through in the course
of my analysis. I am conscious that in a linguistic form of conceptual
analysis, such as the ones carried out by Peters (1966) in exploring enquiries
of the form, 'What ought I to do?', my 'I' would be treated as
inessential to the analysis as it would be subsumed under the linguistic
concept 'person' or 'teacher'. These concepts would be used in a propositional
form of discourse which would conform to the Law of Contradiction.
In my dialectical enquiry, 'I' is a
concept which exists as a living contradiction in the sense that it is
constituted by mutually opposite determinations. In my work the 'I' becomes a
materialist concept in the sense that it is raised to the level of its internal
logic and shows how in general the concrete singular is produced.' (Whitehead,
1982, pp. 29-32)
I think this last idea is
particularly significant for the development of living standards of judgement
from the ground of embodied values. In the construction of collaborative and
living educational theories I believe that the dialectical process of showing
the internal logic through which our lives and learning are developing will be
part of the transformation of embodied values into the living standards that
will distinguish the contribution of the Centre to educational knowledge and
practice.
In making these points I do not
want to be understood as dismissing the value of 'spectator' or 'propositional'
theories. I still value highly my learning from my early initiation into these
theories with philosophers, psychologists, sociologists and historians during
my studies for the Academic Diploma in the philosophy and psychology of
education and for my Masters Degree at the Institute of Education of the
University of London and I like the way Marcel distinguishes between
'spectator' truth and 'living' truth:
Existentialists such as Gabriel
Marcel (cf. Keen, 1966) distinguish between "spectator" truth and
"living" truth. The former is generated by disciplines (e.g.,
experimental science, psychology, sociology) which rationalise reality and
impose on it a framework which helps them to understand it but at the expense
of oversimplifying it. Such general explanations can be achieved only by
standing back from and "spectating" the human condition from a
distance, as it were, and by concentrating on generalities and ignoring
particularities which do not fit the picture. Whilst such a process is
very valuable, it is also very limited because it is one step removed from
reality. The "living" "authentic" truth of a
situation can be fully understood only from within the situation though the
picture that emerges will never be as clear-cut as that provided by
"spectator" truth.'
(Burke, 1992, p.222).
I am however focusing attention on
limitations in such 'spectator' theories as a foundation on which to create
one's own living educational theory. I am seeking to make explicit the
assumptions and biases in my claim that these limitations can be overcome in
the creation of living educational theories which draw insights from the
'spectator' theories.
I now want to relate to a point
made by Wen Jiabao about hegemony and connect this idea to some possible biases
in my research related to my race and gender, being a white, male scholar who
is seeking to enhance the quality of evaluation of his productive life by
explicitly including postcolonial values in this evaluation. Wen Jiabao's point
is that:
China will never seek
hegemony. It will join all peace-loving forces in the world in opposing
hegemony, power politics and terrorism in all forms and manifestations. (Jiabao, 2004, p. 7).
The emphasis I am now placing in my
exploring of the influence of action research in the internationalisation of
educational development is focused on the educational influence of
collaborative living educational theories in the education of social
formations. In seeking to live my postcolonial values more fully in my practice
I am conscious of existing as the living contradiction described by Paulus
Murray, a postcolonial scholar, friend and educator as I live with and hold
together my valuing of being British together with the legitimacy of expressing
the following views. I have worked with Paulus to reduce our tendencies to
ÔscarifyÕ through the passionate critiques in our language. By ÔscarificationÕ
I am meaning the laceration of emotions through harsh or brutal criticism in a
way that tends to close down the possibilities for open and educational
discourse. The following views are not intended to ÔscarifyÕ the reader but
they do deal with the harsh and brutal realities of the invasion of Iraq:
With Britain
and America's alongsideness in the crime against humanity
in Fallujah, I am reminded of Sartre's iconic depiction of 'bad
faith'. He writes in Colonialism, Neocolonialism (2001, Routledge) that on VE
Day in Europe, French citizens were celebrating the liberation of
their self-determination from Nazi German occupation as their self-determining
government was authorizing the destruction of the town of Setif in Algeria
to destroy anti-colonial freedom fighters whose only crime was their
"equality of desire" for the same values of humanity for
self-determination expressed by their French colonial
masters. The embodied ontological values of a passion for choice and
self-determination, central to anti-colonialism, inform and mediate
my values as postcolonialist in my educative practice in active and living
ways. I hold these values in antithesis of the 'bad faith' values of
(in-)humanity expressed by the French government in 1945, and British
and American governments in Iraq today. The 'bad faith' of celebrating
your own liberation while bombing to death freedom fighters of a country
you are
simultaneously colonizing carries poignant resonances over sixty
years, speaking to contemporary American and British colonialism: "We
come to democratise, shoot to kill". In Fallujah we are witnessing
the desecration of values that carry hope for the future of humanity,
values that inform my postcolonialist educational choices and actions. I
agree with my doctoral colleague, Nceku Nyathi (Leicester University Management
Centre) in suggesting that postcolonialism is a decolonizing practice and
epistemology and what's happening in Fallujah is
the (Iraqi) post-colonial condition in the face of Empire."
(Murray, e-mail correspondence, 9/11/04 & 10/11/04)
If you return to the values
embodied and expressed in the video-clips above, these contain the values that
carry my hope for the future of humanity. Watching the bombs fall on Fallujah,
with the deaths of the citizens of Iraq being caused with the active support of
the government of my country and its troops, makes me aware of the vital nature
of the contradiction of holding these values together with their
negation. My hope is that by enhancing the flow of the life-affirming
values as shown in the video-clips, in the education of social formations
through living collaborative educational theories with postcolonial values, we
will help to stem the flow of values that negate this hope.
I want to conclude with a reference
to some evidence that I think emphasises the importance of including feminist
values in the creation of living educational theories and with a reference to
the growth of educational knowledge through the Internet. I am connecting
feminist values to those that can enhance the flow of values that carry hope
for the future of humanity and can help to stem the flow of the above values of
colonialism that do not carry this hope. In my Presidential Address to
the British Educational Research Association in 1988 I made the point:
'I think we would all agree with
Sara's point (Delamont, 1983) that woman's place in education is one of
equality and that we must face up to the implications of understanding that
this can only be achieved when man's place in the house becomes one of equality
too. As Sara said, woman's place in education will be nearer when 'mothercare'
is renamed 'parentcare,' just as it will be nearer when BERA elects its 10th
woman president in 1994. Unless John Elliott has some urgent treatment the
score in 1989 will be Women 2, Men 14. BERA is however better than Bath,
statistically speaking, because in my own school of education the score is one
woman member of academic staff to 18 men.' (Whitehead, 1989, p. 15)
The ratio of male and female
academics in the Department of Education at Bath has now equalised but with 6
male professors and no female professors, there are still issues of
differential and gendered power to be faced in a process of educational
transformation that values social justice, even though Bath is one of the few
British Universities with a female Vice-Chancellor!
In valuing insights from feminist
scholarship I have learnt to integrate within my enquiry insights into the
significance of interconnecting relationships. I think the living theory
resources at http://www.actionresearch.net
also demonstrate a desire for equality in representing the knowledge-creating
capacities of both male and female practitioner-researchers. I also acknowledge
the particular value of Mary Hartog's engagement with Women's Ways of Knowing
in her doctoral thesis and seek to extend the influence of these ideas in the
learning of others, as in this communication (Hartog, 2004).
My
final point is a reference to the influence of the interconnecting and
branching networks of communication channels of the internet. I do hope that
you will access my multi-media account in Action Research Expeditions on, Do action researchers'
expeditions carry hope for the future of humanity? How do we know? An enquiry
into reconstructing educational theory and educating social formations
(Whitehead, 2004). This is a story of the growth of my educational knowledge
through my action research between 1973-2004 which is being extended through my
engagement with the internationalisation of educational development through
action research. (see http://www.arexpeditions.montana.edu/articleviewer.php?AID=80
)
By creating and sharing our living
theories and other resources for learning through the internet I believe that
we will enhance the flow of values that carry hope for the future of humanity
and help to stem the flow of values that do not carry this hope. I am
identifying the processes of enhancing the flow of these values with our living
educational theories with the education of social formations and I am working
with colleagues from the Centre on our question, ÔHow
can we create collaborative and inclusional living educational theories at
China's Experimental Centre for Educational Action Research in Foreign
Languages Teaching?Õ
In this spirit of linking action
research professional practitioners around the globe, through their living
theories, a colleague of mine from Edith Cowan University, Australia, Mark
Williams, and I are working on an initiative which following MarkÕs ideas, we
call the VisionPlace Gatherings.
This picture of Mark was taken on
the 15th November 2004 in a Monday evening educational conversation
in the Department of Education of the University of Bath with Alan Rayner,
Margarida Dolan, Alon Serper, Jack Whitehead, James Payn and Ceri Williams.
These Monday evening conversations in the UK may provide a relational
connection to you and your communities as we account for ourselves and develop
our enquiries. As in the video-clips earlier in the paper, at the moment this clip
was taken we (Mark and Jack) felt the flow of life-affirming energy being
expressed through MarkÕs inclusional way of being. Peter Taylor, a Professor of
Transformative Education at Curtin University, supervised MarkÕs doctoral
thesis, and PeterÕs ideas on Transformative Pedagogy for Intercultural
Research (Taylor, 2004) have influenced MarkÕs own supervisions of his doctoral
students in the creation of their own living theories (Williams & Dick,
2004).
The following points outline our
concept of VisionPlace:
1.
Our
major goals are: To maintain an inclusively energising vision for our
professional and personal lives:
2.
be
part of the expansion of action research professional practice from the
heartland of Education into Management, Business Studies, Information Systems,
Electronic Business, Law, Defence, Politics, Public Management, and the other
professional disciplines.:
3.
discover
new ways to become more efficient, more effective, and more empowered within
our organisational, professional, communal, citizenship, and personal lives.
4.
The
VisionPlace Network promotes renewal gatherings ranging from informal chats
through to workshops within international conferences,
5.
These
gatherings, face-to-face through to virtual, allow us to share rigorous
accounts of our value-embodying practice and learning, all accountable to rich
living theories open to inclusive inquiry.
6.
Part
of this sharing can involve accounts of how we use reflective practitioner
research, professional action research, and professional knowledge communication
research, to reflect with action on our practice.
7.
During
conference workshops we contribute by presenting fully referred academic
or professional papers, listening, conversing, sharing art or music or poetry,
or though ceremonies, etc.
8.
In
order to maintain strength to continue, renewed motivation, hope, inspiration,
etc, we begin our gathering by
relaxing together into be-ing, in ourselves and with others, through local
ceremonies.
9.
For
example; at Australian VisionPlace gatherings we learn from the Australian
Aboriginal Dream Time art and music with teachings of 'jiva or guruwari, a seed power deposited in the earth' (http://www.crystalinks.com/dreamtime.html at Chinese VisionTime
gatherings we learn from the lunar ceremony; in Japan from the tea ceremony; in
Britain from country rambles, etc.
10. We expect the main
communication medium for VisionPlace to be the Internet, increasingly with
artificially intelligent agents joining in the communicative action with discourse ethics in which the 'the unforced
force of the better argument prevails' (Habermas, see http://caae.phil.cmu.edu/Cavalier/Forum/meta/background/HaberIntro.html )
11.
Thus
we are committed to join with each other with artistic expression to strengthen
our spirit; physical exercise and activity to strengthen our bodies; rigorous
scholarship to enhance our credibility; inclusive conversation to strengthen
our minds; social fun times to strengthen our fellowship; all within our common
humanity to strengthen our soul.
12.
Our
major Internet communication forum is accessed by joining the Living Action
Research List.
To do this go to http://www.actionresearch.net, go
down to the bottom of the "What's New" section and click on details
of "How to Join the Living Action Forum".
13.
The
major forum for news and information is via Dr Jack Whitehead's email group
newsletter at http://www.bath.ac.uk/~edsajw/monday.shtml and
his home page at http://www.actionresearch.net
There is now a VisionPlace
Australia. It is possible that a
VisionTime China will result from the work of colleagues at the Centre and we
already see the work of Je Kan Adler-Collins as contributing to a Living Action
Research VisionPlace Japan (see http://www.living-action-research.net/
) We believe that the collaborative research programmes currently underway with
educational researchers working in China's Centre for Educational Action
Research in Foreign Languages Teaching, including this paper, are part of the
process of enhancing the influence of action research in the
internationalisation of educational development. We are identifying these
research programmes with the flow of values that carry humanity's hope.
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